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The text of the Torah gives two different etymologies for the name of Reuben, which textual scholars attribute to various sources: one to the Yahwist and the other to the Elohist; [5] the first explanation given by the Bible is that the name refers to Yahweh having witnessed Leah's misery, concerning her status as the less-favourite of Jacob's wives, implying that the etymology of Reuben ...
Unlike Moses, Jacob is not afraid to castigate some of the tribes, in particular, Reuben, Simeon, and Levi. The poem appears to aim to describe why each of the tribes suffered the fate they did, and thus explains the small territory of Reuben, the firstborn, compared to Judah, as being due to Reuben's incest (mentioned at Genesis 35:22 and
Jacob then made a further move while Rachel was pregnant; near Bethlehem, Rachel went into labor and died as she gave birth to her second son, Benjamin (Jacob's twelfth son). Jacob buried her and erected a monument over her grave. Rachel's Tomb, just outside Bethlehem, remains a popular site for pilgrimages and prayers to this day.
Jacob's firstborn son Reuben had sex with his father's concubine Bilhah. [10] Judah, Jacob's fourth son, mistook his daughter-in-law Tamar for a prostitute while she was veiled, and had sex with her. [11] Amram married his paternal aunt Jochebed, the mother of Miriam, Aaron, and Moses. [12] However, according to the Septuagint, she was his ...
The Book of Joshua records that the tribes of Reuben, Gad and half of Manasseh were allocated land by Moses on the eastern side of the Jordan River and the Dead Sea. [2] The Tribe of Reuben was allocated the territory immediately east of the Dead Sea, reaching from the Arnon river in the south, and as far north as the Dead Sea stretched, with an eastern border vaguely defined by the land ...
While in Jacob's blessing Reuben is threatened with the loss of his birthright, the wish is expressed in the other blessing: "May Reuben live, and not die; and may not his men be few." This is a clear indication that Reuben before this time had sunk into a state of absolute insignificance.
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Reading the words of Genesis 47:29, "and he called his son Joseph," a Midrash asked why Jacob did not call Reuben or Judah, as Reuben was the firstborn and Judah was king. Yet Jacob disregarded them and called Joseph, because Joseph had the means of fulfilling Jacob's wishes.